Беседа 4

Phil.1:22–26. I don't know what to choose. I am attracted by both: I have a desire to be resolved and to be with Christ, because this is incomparably better; but remaining in the flesh is more necessary for you. And I know for sure that I will remain and abide with all of you for your success and joy in faith, so that your praise in Christ Jesus may increase through me, at my second coming to you. Praise ap. Pavel. “There is nothing more pleasing to God than alms.” 1. There was nothing more blessed than Pavlova’s soul, since there was nothing more courageous than her. But now it is proper to say the opposite about everyone: there is nothing more unfortunate, nothing weaker. That is why we all fear death: some, of which I myself am, because of many sins, others because of attachment to life and the difficulty of dying - God forbid I should never be one of them, because those who fear death are “spiritual” people. So, what we all fear is what Paul wanted, what he strove for: “To be resolved,” he says, “is incomparably better. But I don’t know what to choose.” What are you saying? You will go from here to heaven and be with Christ, but you don’t know what to choose? no, this is not typical of Pavlova’s soul. And who would not choose this (to be with Christ) if someone told him about it and firmly assured him of it? Of course - no one. But it is not in our power either to resolve ourselves and be with Christ, or to remain here when the time comes. For Paul and his soul, both were possible. What are you saying? You know and are sure that you will be with Christ, but you are perplexed and say: “I don’t know what to choose”? Moreover, you even decide to stay here, that is, to remain in the flesh. Why would this be? Didn't you lead a bitter life? “Is it not in vigils,” in shipwrecks, “in hunger and thirst, in nakedness,” in worries and worries? With the weak you were weak; you were burned over those who were tempted. “In great patience,” he says, “in adversity, in need, in difficult circumstances, under blows, in prisons, in exiles, in labor, in vigils, in fasting, in purity, in prudence, in generosity, in kindness, in the Holy Spirit, in unfeigned love,” “five times I was given forty stripes minus one; three times I was beaten with sticks, once I was stoned, three times I was shipwrecked, I spent a night and a day in the depths of the sea; I have been on journeys many times, in dangers on rivers, in dangers from robbers, in dangers from fellow tribesmen, in dangers from pagans, in dangers in the city, in dangers in the wilderness, in dangers at sea, in dangers among false brethren” (2 Cor. 6:4-6, 11:24-26). When all the people of Galatia turned to keeping the law, did you not cry out: “You who are justified by the law...have fallen from grace” (Gal. 5:4)? How many tears did you shed then, and besides, do you desire this transitory life? Yes, even if nothing like that had happened to you, but you had completed all your deeds safely and with pleasure, then wouldn’t you, fearing the uncertainty of the future, ought to hasten to some refuge? What merchant, tell me, having a ship filled with countless treasures, would want to remain at sea when he is at a pier where he can go and calm down? What wrestler wants to continue fighting when he has already earned a victorious crown? What fighter wants to get back into the fight and break his head when the crown is placed on him? What general will bother himself and fight when he can be freed from war with honor and spoils, and taste peace with the king in his palace? How can you, having led such a bitter life, still want to stay here? Wasn’t it you who said: “Lest while you have preached to others, you yourself should be unworthy” (1 Cor. 9:27)? If for no other reason, then for this alone you should desire liberation. Even if real (life) were filled with countless blessings, even in this case one would have to desire renunciation from them for the beloved Christ. Oh, Pavlov's soul! There was no equal to her and there never will be. Are you surrounded by countless troubles, and are you afraid of the future, and do not want to be with Christ? No, he says: and this is for Christ, so that those whom I have made His servants may be even more established in a good disposition, so that the field I planted may be made fruitful. Haven't you heard that I seek not my own benefit, but (the benefit of) my neighbors? Have you not heard that I would like to be excommunicated from Christ, if only many would turn to Him? If I decided to do this, then wouldn’t it be with great pleasure that I would decide to sacrifice my slowdown and stay here, if only this would somehow contribute to their salvation? “Who shall speak forth Thy might, O Lord (Ps. 105:2), that Thou didst not hide Paul from us, that Thou hast revealed such a man to the universe? All the angels praised You with one accord when You created the stars and the sun, but not as much as at the time when You showed Paul to us and the entire universe. Because of this, the earth became more brilliant than the sky: it, being brighter than sunlight, emitted the most brilliant lightning and shed bright rays. And what great fruit has he produced for us? He did not fatten the plants, nor nourish the trees, but he also gave birth to and brought to maturity the fruit of piety, and he constantly lifted up the falling ones. And in fact, the sun cannot in any way correct a fruitful tree that has once rotted; and Paul turned away from sins (people) covered with countless scabs. The sun gives way to the night, and Paul defeated the devil. Nothing crushed him, nothing defeated him. The sun, staying at a height, extends its rays down; and Paul, ascending from below, did not fill the space between heaven and earth with light, but as soon as he opened his mouth, he filled the angels with great joy. How? If “there is joy among the angels of God over one sinner who repents” (Luke 15:10), then when he caught many with his first sermon, how did he not fill the powers on high with joy? 2. And what am I saying? All it took was for Paul to speak, and the heavens would jump and rejoice. “When Israel came out of Egypt... The mountains leaped like rams” (Ps. 113:1, 4), then when people were transferred from earth to heaven, what kind of joy do you think there was? This is why “it is more necessary for you to remain in the flesh.” After this, what will we use as an excuse? Often a person, owning a small and poor estate, does not dare to move to another place, valuing his peace of mind. But Paul could have gone to Christ, but did not want to go to Christ - to Christ, Whom he loved so much that he was ready even to go to hell for Him - but remained to strive for people. How will we justify ourselves? But is it possible to speak simply, in general terms, about Paul? Look what he did. (At first) he said that it was better for him to leave, convincing them not to grieve; (then) says that if he remains, then it remains only for them, that this cannot be done from the malicious intent of insidious people. And to convince them, he added a reason. If this is necessary, then I will truly abide and not just abide, but with you. This is precisely the meaning of the word: “I will abide,” i.e. e. I will see you. For what? "For your success and joy in faith". With these words, he encourages them to be attentive to themselves, as if saying: if I stay for you, then be careful not to disgrace my stay. Having the opportunity to see Christ, I decided to stay for your success. Since my presence promotes both your faith and joy, I decided to stay. So what? Was it left only for the Philippians? no, he didn’t stay only for them, but he says this in order to console them. How did this contribute to their success in faith? So that you may be more strengthened, like chicks that need a mother until they fledge. This is proof of great love. In the same way, we excite others when we say: I stayed for you to make you good. “So that your praise,” he says, “in Christ Jesus may increase through me, when I come again to you.” Do you see that the meaning of the word: “I will abide” is exactly this? But notice the humility of mind (of the apostle). By saying “for your success,” he shows that together and in his favor. He does the same in the Epistle to the Romans when he says: “That is, to be comforted with you through our common faith” (Rom. 1:12), having said before: “That I might impart to you some spiritual gift” (Rom. 1:11). What does it mean: “So that your praise may increase”? That which leads to praise abounds, namely, confirmation in faith (this is praise in Christ) and a righteous life. So, is it in me “so that your praise may increase when I come again to you”? Yes, he says: “For what is our hope, or joy, or crown of praise? Aren’t you too?” (1 Thessalonians 2:19). “That we will be a praise to us, you are, equally” and we are to you (2 Cor. 1:14), that is, so that I have more to boast about in you. How? “So that your praise may increase.” I can boast more when you succeed. “When I come to you again.” So what? Did he come to them? Find out for yourself whether he came. “Just live worthily,” he says, - the gospel of Christ." Do you see that he said everything in order to encourage them to excel in virtue? “Only live worthy of the gospel of Christ.” What does “Only” mean? means: this one thing is the object of aspiration, and nothing else; if this happens, then nothing unfortunate will happen to you. “So that whether I come and see you or don’t come, I should hear about you.” He says this not because he changed his intentions and did not want to come to them, but in case this happened, he adds that “or I will not come” I can rejoice “to hear about you that you stand in one spirit, striving with one accord.” 3. This especially unites the faithful and maintains love. That is why Christ said: “So that they may be one” (John 17:11), since “a kingdom divided against itself will be desolate” (Matthew 12:25). That is why Paul strongly urges agreement everywhere. That’s why Christ says: “By this everyone will know that you are My disciples, if you have love for one another” (John 13:35). So, while waiting for my arrival, do not be careless, as is usually the case with those who are waiting, and if you do not wait for me, do not be discouraged, because the news about you can please me just as much. What does it mean: “In one spirit”? This means - in one and the same gift of like-mindedness and jealousy. The spirit is one; this is proved by many places where this is said. In the same way, “striving with one accord” means the same as all having one spirit. The word “with one accord” expresses unanimity: many souls are called one. This is how it was in ancient times: “The multitude,” it is said, “had one heart and one soul” (Acts 4:32). “Striving with one accord for the faith of the gospel” (Phil. 1:27). Was faith with itself in the struggle that he says: “striving” for each other? What is his thought? They had no civil strife; therefore, his words mean: help one another by striving for the faith of the Gospel. “And do not be afraid of your opponents in anything: this is a sign of destruction for them, but for you of salvation” (Phil. 1:28). It is well said: “Do not be afraid” (not being afraid) - because the actions of the enemies are such that they only frighten. He says: “in nothing”: no matter what happens, whether there is danger or intrigue. This is the quality of courageous people. Enemies can do nothing (to them) except to frighten them. Since, probably, (the Philippians) were embarrassed by the countless sufferings of Paul, he does not say: do not worry, but do not be afraid, and even completely despise (enemies). And if you are in such a state of mind, then this will be a clear sign of their destruction, and your salvation. When they see that their countless intrigues cannot even frighten you, they will be convinced of their own destruction. When the persecutors do not overcome the persecuted, the plotters do not overcome those for whom these plots are plotted, and the rulers do not overcome the ruled, then isn’t it obvious to them that they themselves are perishing, that they have no strength, that their (hopes) are in vain, (their efforts) are weak? “And this is from God, because it has been given to you for Christ’s sake, not only to believe in Him, but also to suffer for Him” (Phil. 1:29). Here, attributing everything to God, and calling suffering for Christ grace, gift and gift, he teaches them not to think highly of themselves. So, do not be ashamed of talent; it is much more wonderful than the gift of raising the dead and performing miracles, because in the latter case I am the debtor, and in the first I have Christ as the debtor. Therefore, as those who have a gift, you should not only not be ashamed, but, on the contrary, you should rejoice. The apostle calls virtues gifts; however, not in the same sense as the others (gifts): the latter are entirely from God, and the former are from us. But since God is more active here, then (the apostle) says that everything is His, not thereby rejecting free will, but disposing of it to humility and gratitude. “In the same manner as you have seen in me and now hear of me” (Phil. 1:30), - i.e. you also have an example. Here now he praises them. Namely, it shows that everywhere they strive in the same way (in which he does), and in the same struggle, although separately and on their own, because they endure temptations with him. He did not say: “they heard,” but “they saw,” because he also labored in Philippi. Truly this is a great virtue. That’s why he said in his letter to the Galatians: “Have you really suffered so much without benefit? Oh, if only there was no benefit!” (Gal. 3:4); and in the letter to the Hebrews he wrote: “Remember your former days, when you, having been enlightened, endured the great feat of suffering, now in the midst of reproaches and sorrows serving as a spectacle for others, now taking part in others who were in the same state” (Heb. 10:32–33); and to the Macedonians, that is, to the Thessalonians, he wrote: “For they themselves say about us, what kind of entrance we had to you” (1 Thess. 1:9); and again: “You yourselves know, brethren, about our entry into you, that it was not without effect” (1 Thess. 2:1). And for everyone he equally approves of the same thing - exploits and suffering. But now you won’t find this here - now it’s good if anyone suffers any loss in property. (The Apostle ascribes great praise to his contemporaries) and in relation to property. To some he says: “They accepted the plunder of your property with joy” (Heb. 10:34); to others he writes: “For Macedonia and Achaia are zealous in giving some alms to the poor” (Rom. 15:26); and to the third: “And your zeal has encouraged many” (2 Cor. 9:2). 4. Do you see how (the apostle) praises the men of that time? But we do not tolerate any blows or blows of any kind; We cannot even tolerate insult or deprivation of property. Moreover, they were zealots, and all labored to the point of martyrdom; and our love for Christ has grown cold. Again I am forced to expose the real deeds. What to do? I wouldn't want to, but I have to. If it were possible to remain silent and, without saying anything about what happened before, to eliminate the present by silence, then one should remain silent. But since the opposite happens - with our silence, not only is it not eliminated, but it becomes even more painful - then it is necessary to speak. He who reproaches sinners, if he does nothing else, at least does not allow them to go further. After all, there is not a single soul so shameless and bitter that, being constantly rebuked, it would not be ashamed and would not lag behind the great wickedness: there is, truly, there is a little shame in shameless people, because God has put modesty in our nature. Since fear alone was not enough to keep us in order, then (God) prepared other means to turn us away from sins, such as: reproof from people, fear of established laws, love of glory, the influence of friendship. All these are means for deviating from sins. It often happens that what one does not do for God is done out of shame; What they do not do for God, they do out of human fear. First you need to learn not to sin; and then we will finally achieve the point that we will not sin for God. And indeed, why does Paul encourage triumph over his enemies not by the fear of God, but by the expectation of vengeance: “For by doing this,” he says, “you will heap burning coals on his head” (Rom. 12:20)? By the way, and because he wants to succeed in virtue. So, there is, as I said, some modesty in us. However, we also have many natural inclinations towards virtue, for example, all of us, people, are prompted by nature to be merciful, and there is no other property in our nature as good as this. After this, someone else may ask: why is it especially invested in our nature to be moved, I mean, at the sight of tears, to bow down and be ready for mercy? No one is lazy by nature, no one is vain by nature, no one is free from envy by nature. But mercy is embedded by nature in everyone, even in the rude and cruel. And what is surprising if we show (mercy) to people? We also have mercy on animals. Mercy is invested in us in such abundance! And if at the sight of a lion cub we are somewhat moved, then much more at the sight of a homogeneous one (with us). Look how crippled they are! - so we often say, knowing that this is enough to arouse mercy in us. Nothing pleases God as much as alms. That is why priests, kings, and prophets were anointed with oil: they accepted oil as a symbol of God’s love for mankind. Moreover (by such an anointing) it was given to them to understand that there should be more mercy in the leader; this showed that the Spirit also descends on a person for mercy, since God has mercy on people and acts lovingly: “You have mercy on everyone,” it is said, “because you can do everything” (Wis. 11:24). That's why they were anointed with oil! After all, the priesthood was established by mercy, and kings were anointed with oil. And if anyone decided to praise a boss, he would best praise him when he says that he is merciful: mercy is an essential property of power. Remember that the world was created by mercy, and imitate the Master. “The mercy of a man is towards his neighbor, and the mercy of the Lord is towards all flesh” (Sir. 18:12). How – “for all flesh”? Whether he speaks about sinners or about the righteous, we all need God’s mercy, we all use it, even Paul himself, and Peter, and John. Listen to what they themselves say, and our words will be unnecessary. What does the blessed one (Paul) say? “I received mercy because I acted this way in ignorance” (1 Tim. 1:13). So what? After this, did he not need mercy? Listen to what he says in another place: “But I have labored more than all of them: not I, however, but the grace of God which is with me” (1 Cor. 15:10); and of Epaphroditus he says: “For he was sick at the point of death; but God had mercy on him, and not only on him, but also on me, so that I would not add sorrow to sorrow” (Phil. 2:27); and again: “Because we were burdened excessively and beyond our strength, so that we did not hope to survive. But they themselves had a sentence of death in themselves, in order to rely not on themselves, but on God, who raises the dead, who delivered us from such an imminent death, and is delivering us, and in whom we hope to deliver us again” (2 Cor. 1:8-10); and again: “And I got rid of the lion’s jaws. And the Lord will deliver me” (2 Tim. 4:17–18). And everywhere we will find him boasting that he is saved by grace. 5. And Peter was such because he received mercy. Listen to what Christ says to him: “Simon! Simon! Behold, Satan asked to sow you like wheat, but I prayed for you, so that your faith would not fail” (Luke 22:31). And John was like that by mercy; and in general all the apostles. Listen to how Christ alludes to this when he says, “You did not choose Me, but I chose you” (John 15:16). So, we all need the mercy of God: “For the mercy of God,” it is said, “is on all flesh” (Sir.18:12). But if these (men) needed the mercy of God, then what can be said about the others? Why, tell me, “He commands His sun to rise on the evil and on the good” (Matthew 5:45)? What if He had withheld the rain for only a year, would He not have destroyed everyone? What if it caused a flood? What if it rained fire? What if I sent flies? But what am I saying? If He had caused darkness, as He once did, would He not have destroyed everyone? If he shook the earth, wouldn't everyone die? Now is it proper to say: “What is man, that You remember him” (Ps. 8:5)? If God only threatens the earth, then everyone will become one grave. “Behold, the nations are like a drop from a bucket,” says (Isaiah), “and are counted as a speck of dust on the scales” (Isaiah 40:15). Just as it is easy for us to tip the scales, so it is for Him to destroy everything and create it again. Therefore, the One who has such power over us sees that we sin daily and does not punish - does he not endure it out of mercy? And cattle exist and are preserved by mercy: “Thou preservest men,” it is said, “and beasts, O Lord!” (Ps. 36:7). He looked at the earth and filled it with animals. For what? For you. Why did he create you? Isn't it for charity? There is nothing greater than mercy. She is the originator of light both there (in heaven) and here (on earth). “You will nourish the soul of the sufferer,” says the prophet, “then your light will rise in the darkness” (Is. 58:10). Indeed. Just as oil gives light to those who sail on the sea, so almsgiving gives us great and wonderful light there. Paul says very little about this. Listen to how he says in one place: “Only that we remember the poor” (Gal. 2:10); in another: “And if it is fitting for me to go” (1 Cor. 16:4). And everywhere, one way or another, you will see his concern for this. So he says: “Let ours also learn to practice good works” (Titus 3:14); also: “This is good and profitable for men” (Titus 3:8). Listen to how someone else says: “Alms delivers from death” (Tov. 4:10). Another says: “If you take away mercy, and if you enter into judgment with your servant,” “Lord, Lord, whoever will stand” (Ps. 142:2, 129:3). Still another says: “Many praise a man for his mercy” (Prov. 20:6). A merciful person is a person; or better - to have mercy means to be God. Do you see the power of God's mercy? She produced everything, she created the world, she created angels, solely out of goodness. And God threatens Gehenna in order for us to receive the kingdom (of heaven); but we receive the kingdom by grace. Why, tell me, did God, being one, create so many (beings)? Is it not out of goodness? Is it not out of love for humanity? If you ask why this, why that, you will find (what is the reason) goodness everywhere. So, let us be merciful to our neighbors, so that we ourselves may receive mercy. It is not so much for them as for ourselves that we collect this oil for the next day. When there is a strong flame of fire, this oil 1 will quench the fire and will be for us a wine of light. Thus, through it (mercy) we will get rid of the fire of hell. Otherwise, why will (God) have mercy and have mercy on us? Mercy comes from love. And nothing irritates God more than disfavor. Someone who owed thousands of talents was brought to Him, and He, with compassion, remitted the debt. But when he began to strangle a slave like himself, who owed him a hundred denarii, then for this the Lord “gave him over to the torturers” (Matthew 18:34) until he repaid the debt. Hearing this, let us be merciful to those who owe us money and sins; Don't be vindictive unless you want to offend yourself. By not forgiving another, you are not so much upsetting him as you are offending yourself. When you take revenge on him, God does not take revenge on him. When you forgive, God either takes revenge on him or forgives your sins. And without forgiving your neighbor, how do you seek the kingdom? So, so that we do not suffer, let us forgive everyone; through this we ourselves will receive forgiveness; let us forgive, so that God will forgive us our sins, and, in this way, so that we achieve future blessings (by the grace and love of our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit, now and ever, and unto ages of ages. Amen). The words έλαιον oil and έλεον mercy of St. Chrysostom uses them as identical. You might be interested in: